When a young theologian of considerable reputation and vigorous intelligence states as his theme the confrontation between the Christian tradition of faith and the contemporary experience of reality, a book has a strong prima facie appeal, especially if he has given real attention to the implications of modern science, and if most of the material is addressed ""not to professional theologians but to the wider public."" There is a debit side; the book often resists the reader. The translation is often awkward. Arguments like ""the Israelites always regarded history as the fulfillment of God's earlier promises because they respected God's freedom to fulfill his promises in whatever way he liked"" raise questions. Nowadays, an author for whom the resurrection is so central needs to tell his readers in exactly what way he regards it as a historical event. And the ""wider public"" is here expected to be familiar with Teilhard and Tillich. That several of the themes of Pannenberg's earlier books recur makes this a possible introduction to his work, and in the new material on nationalism he continues to think for himself.